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: 82:
Jinabhadra Gani's
[ The first An object of enjoyment for which there is no enjoyer, does not exist, e. g. a horn of an ass. Body etc., exist as objects of enjoyment. So, it follows that there is their enjoyer,
Just as a carpenter and others are svāmins of a house, etc., go there is a svāmin of body eto. Since this body and the like, are in the form of a collection, have a beginning, are múrta, are objects of sense and are visible etc., a number of similar hètus as may be helpful in making this syllogism perfectly logical, may be mentioned :
One that has no svāmin, is not in the form of a collection etc. For instance, a flower in the sky which has no svāmin is not in the form of a collection etc. A body eto., are, on the contrary, in the form of a collection etc. So they have a syāmin viz , the soul.
Really, by saying that the body has a creator, one proves that there is a creator etc., for the body. But that is not the soul,
जो कत्ताइ स जीवो सज्झविरुद्धो त्ति ते मई होना। TIETRITTST À 7 FAIT ETET I12211 (84000)
Jo kattāi ga jīvo sajjhaviruddho tti tò mai hojjā i Muttăipasangāö tam na saṁsāriņo doso. 22 (1570) [यः कादि स जीवः साध्यविरुद्ध इति तव मतिर्मवेत् ।
gaifaqera ne 7 HAFTGIT : 112201 (8400) Yab kartradi sa jīvaḥ sādhyaviruddha iti tava matirbhavet i Mūrtādiprasangāt tad na samsāriņo doṣaḥ. 22 (1570)
Trans.--22. You may be thinking that, that soul which is a doer etc., is opposed to what is to be established, owing to its having a chance of being proved mūrta etc. But this is not a fault in the case of the mundane soul. (1570).
*7-9979477ai erostetai käi, segra, 3GTNT, भोक्ता, अर्थी चोक्तः स सर्वोऽपि जीव एव, अन्यम्येश्वरादेर्युक्त्यक्षमत्वेन कर्व
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